The Bible

 

Бытие 16

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1 Но Сара, жена Аврамова, не рождала ему. У ней была служанка Египтянка, именем Агарь.

2 И сказала Сара Авраму: вот, Господь заключил чрево мое, чтобы мне не рождать; войди же к служанке моей: может быть, я буду иметь детей от нее. Аврам послушался слов Сары.

3 И взяла Сара, жена Аврамова, служанку свою, Египтянку Агарь, по истечении десяти лет пребывания Аврамова в земле Ханаанской, и дала ее Авраму, мужу своему, в жену.

4 Он вошел к Агари, и она зачала. Увидев же, что зачала, она стала презирать госпожу свою.

5 И сказала Сара Авраму: в обиде моей ты виновен; я отдала служанку моюв недро твое; а она, увидев, что зачала, стала презирать меня; Господь пусть будет судьею междумною и между тобою.

6 Аврам сказал Саре: вот, служанка твоя в твоих руках; делай с нею, чтотебе угодно. И Сара стала притеснять ее, и она убежала от нее.

7 И нашел ее Ангел Господень у источника воды в пустыне, у источника на дороге к Суру.

8 И сказал ей: Агарь, служанка Сарина! откуда ты пришла и куда идешь? Она сказала: я бегу от лица Сары, госпожи моей.

9 Ангел Господень сказал ей: возвратись к госпоже своей и покорись ей.

10 И сказал ей Ангел Господень: умножая умножу потомство твое, так что нельзя будет и счесть его от множества.

11 И еще сказал ей Ангел Господень: вот, ты беременна, и родишь сына, и наречешь ему имя Измаил, ибо услышал Господь страдание твое;

12 он будет между людьми, как дикий осел; руки его на всех, и руки всех нанего; жить будет он пред лицем всех братьев своих.

13 И нарекла Агарь Господа, Который говорил к ней, сим именем: Ты Бог видящий меня. Ибо сказала она: точно я видела здесь в след видящего меня.

14 Посему источник тот называется: Беэр-лахай-рои. Он находится между Кадесом и между Баредом.

15 Агарь родила Авраму сына; и нарек Аврам имя сыну своему, рожденному от Агари: Измаил.

16 Аврам был восьмидесяти шести лет, когда Агарь родила Авраму Измаила.

   

From Swedenborg's Works

 

Arcana Coelestia #1893

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1893. That 'Sarai, Abram's wife, bore him no child' means that the Rational Man did not as yet exist will be clear from what is said later on, when Isaac is the subject, for everyone, as has been stated, has an internal man, a rational man which is in between, and an external man, which strictly speaking is the natural man. These, as they existed with the Lord, were represented by Abraham, Isaac, and Jacob - the Internal Man by Abraham, the Rational Man by Isaac, and the Natural Man by Jacob. The Lord's Internal Man was Jehovah Himself, for He was conceived from Jehovah. This was why so many times He referred to Jehovah as His Father, and why in the Word the Lord is called 'the only begotten of God' and 'God's only Son'. The rational man does not exist with anyone when he is first born, only a potentiality to become rational, as may become clear to anyone from the fact that new-born babes do not possess reason but become rational as time goes by through the response of the senses to stimuli from without and from within, as knowledge and cognitions are bestowed on them. Rationality does, it is true, appear to exist with children; but rationality does not in fact do so, only something of the first beginnings of it, as may be recognized from the fact that reason resides with people who are adult and advanced in years.

[2] The Lord's Rational Man is the subject in the present chapter. The Divine Rational itself is represented by Isaac, but the first rational before it had become Divine is represented by Ishmael. Here therefore the statement that 'Sarai, Abram's wife, bore him no child' means that the Divine Rational did not as yet exist. As stated already, the Lord was born in the same way as any other, and as regards what He derived from Mary His mother He was like any other. And because the rational is formed through facts and cognitions which enter in by way of the external senses, or the senses that belong to the external man, His first rational was therefore born as it is with any other. But since everything human in Him was made Divine by His own power, so was the rational made Divine. His first rational is described in the present chapter, and once more in Chapter 21, where again in verses 9-21 Hagar and Ishmael are the subject, where it is said that Ishmael was cast out when Isaac, who represents the Divine Rational, had grown up.

  
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Thanks to the Swedenborg Society for the permission to use this translation.